Gerek\u00e7e, adli olmayan insan\u0131 sanki adilmi\u015f gibi affetti\u011fi, muaf tuttu\u011fu ya da muamele etti\u011fi ne adli ne de yarg\u0131sal bir Tanr\u0131 eylemidir. \u015eimdi, e\u011fer Tanr\u0131 bir adaletsizli\u011fe adilmi\u015f gibi davran\u0131rsa, asl\u0131nda adaletsizlik yap\u0131yor olacakt\u0131. E\u011fer Tanr\u0131 bir g\u00fcnahkar\u0131n do\u011fru oldu\u011funu ilan etseydi, hayali, hayali bir beyan\u0131m\u0131z olurdu, \u00e7\u00fcnk\u00fc Tanr\u0131 insan hakk\u0131nda yanl\u0131\u015f bir \u015fey ilan ederdi.<\/p>\n
“\u00d6len ki\u015fi g\u00fcnahtan hakl\u0131 \u00e7\u0131kar”<\/strong><\/span> (Romal\u0131lar 6: 7)<\/p>\n Teolojinin, gerek\u00e7elendirme doktrinini adli bir d\u00fczen meselesi olarak ele almas\u0131 yayg\u0131nd\u0131r; bu nedenle, gerek\u00e7elendirme konusuyla ilgili tan\u0131mlarda “Tanr\u0131’n\u0131n adli eylemi”, “ilahi tan\u0131nma eylemi”, “adaleti ilan etme” vb. \u0130fadeler kullan\u0131l\u0131r.<\/p>\n Scofield i\u00e7in, hakl\u0131 olmas\u0131na ra\u011fmen, inanan hala bir g\u00fcnahkard\u0131r. Tanr\u0131, inanan\u0131 do\u011fru kabul eder ve ona davran\u0131r, ancak bu, Tanr\u0131’n\u0131n birini do\u011fru k\u0131ld\u0131\u011f\u0131 anlam\u0131na gelmez.<\/p>\n “\u0130nanan g\u00fcnahkar hakl\u0131d\u0131r, yani do\u011fru muamelesi g\u00f6r\u00fcr (…) Gerek\u00e7elendirme, ilahi bir tan\u0131ma eylemidir ve bir ki\u015fiyi do\u011fru yapmak anlam\u0131na gelmez …”<\/em><\/span> Referanslarla Scofield \u0130ncil’i, Rom. 3:28.<\/p>\n Charles C. Kyrie’nin hakl\u0131 \u00e7\u0131karmas\u0131 \u015fu anlama gelir:<\/p>\n “Birisinin adil oldu\u011funu ilan etmek. Hem \u0130branice (sadak) hem de Yunanca (dikaio\u00f5) kelimeler, birini adil ilan ederek, olumlu bir karar\u0131 “duyurmak” veya “telaffuz etmek” anlam\u0131na gelir. Bu kavram birini adil yapmay\u0131 de\u011fil, sadece adaleti duyurmay\u0131 ima eder \u201d<\/span>Kyrie, Charles Caldwel, Temel Teoloji – Herkese a\u00e7\u0131k, Jarbas Arag\u00e3o taraf\u0131ndan \u00e7evrildi – S\u00e3o Paulo: Christian World, 2004, s. 345.<\/p>\n George Eldon Ladd, Yunanca dikaio\u00f5 teriminin gerek\u00e7esini \u015fu \u015fekilde anl\u0131yor:<\/p>\n “Adil beyan et, adil de\u011fil”. G\u00f6rece\u011fimiz gibi, gerek\u00e7elendirmede ana fikir, hakl\u0131 yarg\u0131\u00e7 olan Tanr\u0131’n\u0131n, g\u00fcnahk\u00e2r olsa da, Mesih’e inanan adam\u0131n sadece – adil olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc, \u00e7\u00fcnk\u00fc Mesih’e geldi\u011finin beyan\u0131d\u0131r. Tanr\u0131 ile adil bir ili\u015fkiye \u201d<\/span>Ladd, George Eldon, Yeni Ahit Teolojisi, \u00e7evirileri Darci Dusilek ve Jussara M. Pinto, 1. Ed – S\u00e3o Paulo: Exodus, 97, s. 409.<\/p>\n Gerek\u00e7elendirme, Tanr\u0131’n\u0131n adli olmayan adama ba\u011f\u0131\u015flad\u0131\u011f\u0131, muaf tuttu\u011fu ve ona davrand\u0131\u011f\u0131 ne adli ne de adli bir eylemdir. \u015eimdi, e\u011fer Tanr\u0131 bir adaletsizli\u011fe sanki adilmi\u015f gibi davran\u0131rsa, asl\u0131nda adaletsizlik yap\u0131yor olacakt\u0131. E\u011fer Tanr\u0131 bir g\u00fcnahkar\u0131n do\u011fru oldu\u011funu ilan etseydi, hayali, hayali bir beyan\u0131m\u0131z olurdu, \u00e7\u00fcnk\u00fc Tanr\u0131 insan hakk\u0131nda do\u011fru olmayan bir \u015feyi ilan ederdi.<\/p>\n Gerek\u00e7elendirme doktrininin \u00f6z\u00fc, Tanr\u0131’n\u0131n ger\u00e7ek adalet ve kutsall\u0131kta yeni bir adam yaratmas\u0131 ve onu sadece bu yeni insan asl\u0131nda adil oldu\u011fu i\u00e7in ilan etmesidir. Tanr\u0131 hayali, hayali bir adaletle, sadece ger\u00e7ekten adil olmayan biri olarak muamele etme noktas\u0131na kadar \u00e7al\u0131\u015fmaz.<\/p>\n Reform teologlar\u0131 i\u00e7in gerek\u00e7elendirme, ya\u015famlar\u0131nda herhangi bir de\u011fi\u015fiklik olmaks\u0131z\u0131n Allah’\u0131n adli bir eylemidir, yani Tanr\u0131 insan\u0131n durumunu de\u011fi\u015ftirmez. Aldatma burada yat\u0131yor, \u00e7\u00fcnk\u00fc Tanr\u0131 yaln\u0131zca yeniden do\u011fanlar\u0131 hakl\u0131 \u00e7\u0131kar\u0131r (Yuhanna 3: 3). \u015eimdi, e\u011fer insan Tanr\u0131’ya g\u00f6re yeniden do\u011fmu\u015fsa, bu, Tanr\u0131’n\u0131n insan\u0131n durumunu de\u011fi\u015ftirdi\u011fi anlam\u0131na gelir (1 Petrus 1: 3 ve 23).<\/p>\n \u0130nanan ki\u015finin durumu, Mesih’e inanmad\u0131\u011f\u0131 zamandan tamamen farkl\u0131d\u0131r. \u0130nsan inanmadan \u00f6nce karanl\u0131\u011f\u0131n g\u00fcc\u00fcne tabidir ve inand\u0131ktan sonra, “Bizi karanl\u0131\u011f\u0131n g\u00fcc\u00fcnden \u00e7\u0131karan ve bizi sevgisinin O\u011flu’nun krall\u0131\u011f\u0131na g\u00f6t\u00fcren”<\/strong> (Cl 1) sevgisinin O\u011flunun krall\u0131\u011f\u0131na nakledilir. : 13).<\/p>\n Karanl\u0131\u011f\u0131n g\u00fcc\u00fcnde insan g\u00fcnah i\u00e7in diri iken, bu nedenle, asla do\u011fru ilan edilmeyecektir, ancak g\u00fcnah i\u00e7in \u00f6l\u00fcler hakl\u0131 \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r.<\/p>\n \u015eimdi, mahkemelerde buldu\u011fumuz hukuk sistemleri, ya\u015fayanlar aras\u0131nda maddeselli\u011fe sahip meseleler ve ili\u015fkilerle ilgilenirken, gerek\u00e7elendirme doktrini adli ilkeleri i\u00e7ermiyor, \u00e7\u00fcnk\u00fc yaln\u0131zca g\u00fcnahtan \u00f6lenler hakl\u0131 \u00e7\u0131kar!<\/p>\n Kutsal Kitap, hem Yahudilerin hem de Yahudi olmayanlar\u0131n, Mesih \u0130sa’da ortaya \u00e7\u0131kan Tanr\u0131’n\u0131n l\u00fctfuyla kurtar\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterir. Tanr\u0131’n\u0131n l\u00fctfuyla kurtulmak, iman yoluyla kurtulmakla ayn\u0131d\u0131r, \u00e7\u00fcnk\u00fc \u0130sa apa\u00e7\u0131k imand\u0131r (Galatyal\u0131lar 3:23). \u0130sa, insan\u0131n Tanr\u0131’ya tamamen g\u00fcvendi\u011fi ve hakl\u0131 g\u00f6rd\u00fc\u011f\u00fc sa\u011flam temeldir (\u0130braniler 11: 1; 2 Korintliler 3: 4; S\u00fctun 1:22).<\/p>\n Daniel B. Pecota \u015funlar\u0131 s\u00f6yledi:<\/p>\n \u201c\u0130nan\u00e7 asla gerek\u00e7elendirmenin temeli de\u011fildir. Yeni Ahit hi\u00e7bir zaman gerek\u00e7elendirmenin dia pistin (“inan\u00e7 kar\u015f\u0131l\u0131\u011f\u0131nda”) oldu\u011funu iddia etmiyor, ancak her zaman pisteos dia<\/strong> (“inan\u00e7 yoluyla”) “.<\/p>\n \u015eimdi, Mesih’in tezah\u00fcr edilecek olan inan\u00e7 oldu\u011funu anlarsak, bu, Mesih’in (iman\u0131n) gerek\u00e7elendirmenin temeli oldu\u011fu ve her zaman olaca\u011f\u0131 sonucu \u00e7\u0131kar. ‘Dia pistin’ (ger\u00e7e\u011fe g\u00fcven) ve ‘dia pisteos’ (ger\u00e7e\u011fin kendisi) aras\u0131ndaki kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131, \u0130ncil’deki pasajlar\u0131n yetersiz okunmas\u0131ndan kaynaklanmaktad\u0131r, \u00e7\u00fcnk\u00fc Mesih, Tanr\u0131’n\u0131n ho\u015funa gitti\u011fine inanan erkeklerin sa\u011flam temelidir. , \u00e7\u00fcnk\u00fc gerek\u00e7elendirme Mesih arac\u0131l\u0131\u011f\u0131yla olur (pisteos g\u00fcn\u00fc).<\/p>\n Reformcular\u0131n gerek\u00e7elendirme doktrinindeki en b\u00fcy\u00fck sorun, gerek\u00e7elendirme doktrinini yenileme doktrininden ay\u0131rmaya \u00e7al\u0131\u015fmakt\u0131r. Rejenerasyon olmaks\u0131z\u0131n hi\u00e7bir gerek\u00e7e ve rejenerasyon d\u0131\u015f\u0131nda hi\u00e7bir gerek\u00e7e yoktur. \u0130nsan ete ve kana g\u00f6re yarat\u0131ld\u0131\u011f\u0131nda, Tanr\u0131’n\u0131n h\u00fckm\u00fc vard\u0131r: su\u00e7lu, \u00e7\u00fcnk\u00fc bu, insan\u0131n ete g\u00f6re yarat\u0131lm\u0131\u015f durumudur (Yuhanna 1:12). Ancak, insan yeniden yarat\u0131ld\u0131\u011f\u0131nda (yeniden yarat\u0131ld\u0131\u011f\u0131nda), Tanr\u0131’n\u0131n verdi\u011fi karar: hakl\u0131d\u0131r, \u00e7\u00fcnk\u00fc ki\u015fi asl\u0131nda adildir.<\/p>\n <\/p>\n Gerek\u00e7elendirme doktrinini anlaman\u0131n ilk ad\u0131m\u0131, t\u00fcm insanlar\u0131n g\u00fcnah i\u015fledi\u011fini ve Tanr\u0131’n\u0131n y\u00fcceli\u011finden mahrum kald\u0131\u011f\u0131n\u0131 anlamakt\u0131r (Romal\u0131lar 3:23). Bu, Adem’in su\u00e7u nedeniyle t\u00fcm insanlar\u0131n birlikte Adem’in ‘uylu\u011fundayken kirli ve Tanr\u0131 i\u00e7in \u00f6l\u00fc hale geldi\u011fi anlam\u0131na gelir (Ps 53: 3; Ps 14: 3). Adem’in su\u00e7undan sonra, t\u00fcm soyundan gelenler g\u00fcnah i\u00e7in ya\u015famaya ba\u015flad\u0131lar ve Tanr\u0131’ya (yabanc\u0131la\u015fm\u0131\u015f, ayr\u0131lm\u0131\u015f) \u00f6ld\u00fcler.<\/p>\n El\u00e7i Pavlus, Adem’den miras al\u0131nan bu durumdan s\u00f6z ederken, t\u00fcm insanlar\u0131n (Yahudiler ve Yahudi olmayanlar) do\u011falar\u0131 gere\u011fi gazab\u0131n \u00e7ocuklar\u0131 oldu\u011funu s\u00f6yledi (Efesliler 2: 3).<\/p>\n Neden gazap \u00e7ocuklar\u0131? \u00c7\u00fcnk\u00fc dem’in itaatsizli\u011finin \u00e7ocuklar\u0131yd\u0131lar \u201cKimse sizi bo\u015f s\u00f6zlerle aldatmas\u0131n; bunlar y\u00fcz\u00fcnden Tanr\u0131’n\u0131n gazab\u0131 itaatsizlik \u00e7ocuklar\u0131na gelir \u201d<\/strong>(Efesliler 5: 6).<\/p>\n Adem’in su\u00e7u nedeniyle g\u00fcnah d\u00fcnyaya girdi ve itaatsizli\u011finden dolay\u0131 b\u00fct\u00fcn insanlar g\u00fcnahk\u00e2rd\u0131r \u201cBu nedenle, g\u00fcnah d\u00fcnyaya g\u00fcnah yoluyla, \u00f6l\u00fcm ise g\u00fcnah yoluyla girdi\u011finden, \u00f6l\u00fcm herkese ge\u00e7ti. bu y\u00fczden herkes g\u00fcnah i\u015fledi \u201d(<\/strong>Romal\u0131lar 5:12).<\/p>\n Bedene g\u00f6re do\u011fan t\u00fcm insanlar g\u00fcnahkard\u0131r \u00e7\u00fcnk\u00fc Adem’in mahkumiyeti (\u00f6l\u00fcm\u00fc) t\u00fcm torunlar\u0131na ge\u00e7ti.<\/p>\n Bir\u00e7o\u011fu, Adem’den miras kalan k\u0131nama nedeniyle erkeklerin g\u00fcnahkar olduklar\u0131n\u0131n fark\u0131nda de\u011fil ve iyi ve k\u00f6t\u00fc bilgisinden kaynaklanan davran\u0131\u015fsal sorunlar nedeniyle erkeklerin g\u00fcnahkar oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyor.<\/p>\n \u0130yilik ve k\u00f6t\u00fcl\u00fck bilgisinin meyvesinden edindi\u011fi bilgilerden Adem’in su\u00e7unu iyi g\u00f6rmek gerekir. \u0130yilik ve k\u00f6t\u00fcl\u00fck bilgisi insan\u0131 Tanr\u0131’dan (g\u00fcnah) ay\u0131ran \u015fey olmasa da, Tanr\u0131 iyiyi ve k\u00f6t\u00fcy\u00fc bildi\u011fi i\u00e7in (Yarat\u0131l\u0131\u015f 3:22), itaatsizlik g\u00fcnah\u0131 (b\u00f6l\u00fcnme, ayr\u0131l\u0131k, yabanc\u0131la\u015fma) getirdi. Yasan\u0131n nedeni: kesinlikle \u00f6leceksin (Yarat\u0131l\u0131\u015f 2:17).<\/p>\n G\u00fcnah\u0131n a\u015f\u0131r\u0131 derecede k\u00f6t\u00fc oldu\u011fu ortaya \u00e7\u0131kt\u0131, \u00e7\u00fcnk\u00fc kutsal, adil ve iyi yasa arac\u0131l\u0131\u011f\u0131yla g\u00fcnah insana egemen oldu ve insan\u0131 \u00f6ld\u00fcrd\u00fc (Romal\u0131lar 7:13). Yasan\u0131n cezas\u0131 olmadan: “Kesinlikle \u00f6leceksiniz”, g\u00fcnah\u0131n insana hakim olma g\u00fcc\u00fc olmazd\u0131, ancak yasan\u0131n g\u00fcc\u00fc sayesinde (kesinlikle \u00f6leceksiniz) g\u00fcnah bir f\u0131rsat buldu ve insan\u0131 \u00f6ld\u00fcrd\u00fc (Rom. 7:11). Aden’de verilen yasa kutsald\u0131, adil ve iyiydi \u00e7\u00fcnk\u00fc insan\u0131 itaatsizli\u011fin sonu\u00e7lar\u0131 konusunda uyard\u0131 (ondan yemeyeceksin, ondan yedi\u011fin g\u00fcn kesinlikle \u00f6leceksin).<\/p>\n Su\u00e7 nedeniyle insanlar k\u00f6t\u00fcl\u00fck i\u00e7inde olu\u015fur ve g\u00fcnah i\u00e7inde tasavvur edilir (Mezmur 51: 5). Anneden (ba\u015flang\u0131\u00e7tan itibaren) erkekler Tanr\u0131’dan uzakla\u015f\u0131r (Mezmur 58: 3), insanlar\u0131n en iyisi bir dikenle kar\u015f\u0131la\u015ft\u0131r\u0131labilir ve en do\u011frusu dikenden yap\u0131lm\u0131\u015f bir \u00e7itle kar\u015f\u0131la\u015ft\u0131r\u0131labilir (Mk 7: 4). Karar\u0131n duyulmas\u0131 Adem’in su\u00e7u y\u00fcz\u00fcnden: su\u00e7lu! (Romal\u0131lar 3:23)<\/p>\n Dolay\u0131s\u0131yla Ey\u00fcp’\u00fcn sorusu: \u201cKirli olandan saf olan\u0131 kim \u00e7\u0131karabilir? Hi\u00e7 kimse<\/strong> \u201d(Ey\u00fcp 14: 4). Ama insanlarla imkans\u0131z olan \u015fey Tanr\u0131 ile m\u00fcmk\u00fcnd\u00fcr, \u00e7\u00fcnk\u00fc O her \u015feyi yeni yapma g\u00fcc\u00fcne sahiptir: \u201cAncak \u0130sa onlara bakarak \u015f\u00f6yle dedi: Erkekler i\u00e7in bu imkans\u0131zd\u0131r, ama Tanr\u0131 i\u00e7in de\u011fil, \u00e7\u00fcnk\u00fc herkes Tanr\u0131 i\u00e7in \u015feyler m\u00fcmk\u00fcnd\u00fcr \u201d(Markos 10:27).<\/p>\n Gerek\u00e7e, t\u00fcm insan sorular\u0131n\u0131n en \u00f6nemlisine Tanr\u0131’n\u0131n cevab\u0131d\u0131r: Ki\u015fi Tanr\u0131’n\u0131n \u00f6n\u00fcnde nas\u0131l kabul edilebilir? Yan\u0131t Yeni Ahit’te, \u00f6zellikle de \u0130sa Mesih’in \u015fu s\u0131ras\u0131na g\u00f6re a\u00e7\u0131kt\u0131r: “Ger\u00e7ekten, ger\u00e7ekten, size diyorum ki, bir daha do\u011fmam\u0131\u015f olan Tanr\u0131’n\u0131n krall\u0131\u011f\u0131n\u0131 g\u00f6remez”<\/strong> (Yuhanna 3: 3). Sudan ve Ruh’tan do\u011fmak gereklidir, \u00e7\u00fcnk\u00fc bedenden do\u011fan \u015fey bedenseldir, ancak Ruh’tan do\u011fanlar ruhsald\u0131r (Romal\u0131lar 8: 1).<\/p>\n Tanr\u0131 ile insanlar aras\u0131ndaki ayr\u0131l\u0131k (g\u00fcnah) sorunu, insanlar\u0131n davran\u0131\u015flar\u0131ndan de\u011fil, do\u011fal do\u011fumdan (1Co 15:22) kaynaklanmaktad\u0131r. G\u00fcnah, insan\u0131n toplumdaki davran\u0131\u015f\u0131yla de\u011fil, d\u00fc\u015fm\u00fc\u015f do\u011fas\u0131yla ilgilidir.<\/p>\n \u0130nsan\u0131n Mesih’te gerek\u00e7elendirmede elde etti\u011fi k\u0131naman\u0131n \u00e7\u00f6z\u00fcm\u00fc, adli bir eylemden de\u011fil, Tanr\u0131’n\u0131n g\u00fcc\u00fcnden gelir. Birincisi, insan\u0131n Yaradan’a itaatsizlik etmesi, mahkumiyet karar\u0131n\u0131n tesis edilmesi i\u00e7in yeterliydi: t\u00fcm insanlar\u0131n \u00f6l\u00fcm\u00fc (ayr\u0131l\u0131k) (Romal\u0131lar 5:18).<\/p>\n \u0130kincisi, \u0130sa insanlar\u0131 kendi \u00e7arm\u0131h\u0131n\u0131 almaya \u00e7a\u011f\u0131rd\u0131\u011f\u0131nda, Tanr\u0131 ile insanlar aras\u0131nda uzla\u015fmak i\u00e7in, verilen cezaya, yani \u00f6l\u00fcme katlanmak gerekti\u011fini a\u00e7\u0131k\u00e7a ortaya koyuyor. Mesih ile \u00f6l\u00fcmde adalet yerine getirilir, \u00e7\u00fcnk\u00fc ceza, su\u00e7u i\u015fleyen ki\u015fiden ba\u015fka bir \u015fey de\u011fildir (Mt 10:38; 1Co 15:36; 2Co 4:14).<\/p>\n Belden a\u015fa\u011f\u0131s\u0131 fel\u00e7li bir adam \u0130sa’n\u0131n \u00f6n\u00fcne konuldu\u011funda \u015f\u00f6yle dedi: \u201cArt\u0131k insano\u011flunun yery\u00fcz\u00fcnde g\u00fcnahlar\u0131 affetme g\u00fcc\u00fcne sahip oldu\u011funu bildi\u011finize g\u00f6re (fel\u00e7li ki\u015fiye dedi), size diyorum, Kalk, al senin yat\u0131n ve evinize gidin \u201d<\/strong>(Mk 2:10 -11).<\/p>\n \u0130sa’dan gelen bu sat\u0131r, Romal\u0131lar 3’\u00fcn 21-25. Ayetlerinin gerek\u00e7elendirme konusundaki klasik pasaj\u0131n\u0131n adli kavramlar\u0131 i\u00e7ermedi\u011fini g\u00f6stermektedir.<\/p>\n G\u00fcnahlar\u0131 ba\u011f\u0131\u015flamak yasal bir talep de\u011fil, g\u00fc\u00e7 meselesidir! Sadece kil \u00fczerinde g\u00fcce sahip olanlar ayn\u0131 k\u00fctleden onurlu kaplar yapmak i\u00e7in g\u00fcnahlar\u0131 affedebilirler (Romal\u0131lar 9:21).<\/p>\n El\u00e7i Pavlus bu nedenle m\u00fcjdeden utanmad\u0131, \u00e7\u00fcnk\u00fc m\u00fcjde, inanan herkesin kurtulu\u015fu i\u00e7in Tanr\u0131’n\u0131n g\u00fcc\u00fcd\u00fcr (Romal\u0131lar 1:16).<\/p>\n Tanr\u0131, Ey\u00fcp ile bu konu hakk\u0131nda konu\u015furken, insan\u0131n kendisini do\u011fru ilan edebilmesi i\u00e7in, Tanr\u0131’n\u0131nki gibi kollara sahip olmas\u0131 ve Y\u00fcceler gibi g\u00f6k g\u00fcr\u00fclt\u00fcs\u00fc yapmas\u0131 gerekti\u011fini a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. \u015eeref ve ihti\u015famla giyinmek, \u015feref ve ihti\u015famla giyinmek gerekecekti. Yerine k\u00f6t\u00fcleri ezerek gazab\u0131n\u0131 bo\u015faltabilmelidir. \u0130nsan\u0131n kendini kurtarmas\u0131 ancak yukar\u0131da s\u0131ralanan t\u00fcm gereksinimleri kar\u015f\u0131layarak m\u00fcmk\u00fcn olabilirdi (Ey\u00fcp 40: 8-14).<\/p>\n Ancak insan, Tanr\u0131’n\u0131n tarif etti\u011fi bu g\u00fcce sahip olmad\u0131\u011f\u0131ndan, asla kendisini do\u011fru ilan edemez veya kurtaramaz.<\/p>\n \u00d6te yandan, insano\u011flu \u0130sa Mesih, insan\u0131 do\u011fru ilan edebilir, \u00e7\u00fcnk\u00fc Kendisi Baba ile y\u00fcceli\u011fe d\u00f6nerek kendisini ihti\u015fam ve ihti\u015famla giydirdi \u201cVe \u015fimdi, Baba, beni kendinle y\u00fcceltin. d\u00fcnya var olmadan \u00f6nce seninle sahip oldu\u011fum o ihti\u015fam \u201d(<\/strong>Yuhanna 17: 5);<\/p>\n \u00a0“K\u0131l\u0131c\u0131n\u0131 uylu\u011funa ba\u011fla, ey g\u00fc\u00e7l\u00fc adam, ihti\u015fam\u0131n ve majestelerinle”<\/strong> (Mezm 45: 3).<\/p>\n <\/p>\n Gerek\u00e7elendirme doktrinini anlaman\u0131n ikinci ad\u0131m\u0131, Tanr\u0131’n\u0131n mahkum edilenleri su\u00e7suz ilan etmesinin bir yolu olmad\u0131\u011f\u0131n\u0131 anlamakt\u0131r. Adil Allah, zulmedenlere verilen cezan\u0131n onlara uygulanmas\u0131na izin veremez.<\/p>\n Tanr\u0131 asla k\u00f6t\u00fc olan\u0131 do\u011fru ilan etmez (hakl\u0131 \u00e7\u0131kar\u0131r), \u201cYanl\u0131\u015f s\u00f6zlerden y\u00fcz \u00e7evireceksin, masum ve do\u011fru olan\u0131 \u00f6ld\u00fcrmeyeceksin; \u00e7\u00fcnk\u00fc k\u00f6t\u00fcleri hakl\u0131 \u00e7\u0131karmayaca\u011f\u0131m \u201d(<\/strong>\u00c7\u0131k\u0131\u015f 23: 7).<\/p>\n Tanr\u0131 asla k\u00f6t\u00fclere sanki sadece \u201cB\u00f6yle bir \u015fey yapmak, k\u00f6t\u00fcleri do\u011frularla \u00f6ld\u00fcrmek senden uzak olsun; Do\u011frular, senden uzakta, k\u00f6t\u00fcler gibi olsun. T\u00fcm d\u00fcnyan\u0131n Yarg\u0131c\u0131 adalet yapmaz m\u0131?<\/strong> ” (Yarat\u0131l\u0131\u015f 18:25).<\/p>\n Tanr\u0131, su\u00e7luya uygulanan cezan\u0131n bir ba\u015fkas\u0131na verildi\u011finden asla emin olmayacakt\u0131r: \u201cG\u00fcnah i\u015fleyen can \u00f6lecektir; O\u011ful baban\u0131n su\u00e7unu kabul etmeyecek, baba da o\u011flunun su\u00e7unu kabul etmeyecektir.<\/p>\n \u00a0Do\u011frulu\u011fun do\u011frulu\u011fu ona dayanacak ve k\u00f6t\u00fclerin k\u00f6t\u00fcl\u00fc\u011f\u00fc ona d\u00fc\u015fecek \u201d(<\/strong>Eze 18:20).<\/p>\n \u0130sa, Nikodimos’a insan\u0131n yeniden do\u011fmas\u0131 gerekti\u011fini s\u00f6yledi\u011finde, yukar\u0131daki t\u00fcm sorular dikkate al\u0131nd\u0131, \u00e7\u00fcnk\u00fc \u0130sa, Tanr\u0131’n\u0131n Adem’in bedenine g\u00f6re do\u011fanlar\u0131n su\u00e7suz oldu\u011funu asla ilan etmedi\u011fini biliyordu.<\/p>\n Do\u011fal do\u011fumda, insan g\u00fcnahkar, cesareti k\u0131r\u0131lacak bir kap, bu nedenle de gazap ve itaatsizlik \u00e7ocu\u011fu yap\u0131ld\u0131. \u0130nsan\u0131n g\u00fcnahtan \u00f6zg\u00fcr oldu\u011funu ilan etmek i\u00e7in \u00f6nce \u00f6lmesi gerekir, \u00e7\u00fcnk\u00fc \u00f6lmezse Tanr\u0131 i\u00e7in asla ya\u015fayamaz “\u00c7\u00fcnk\u00fc \u00f6l\u00fc olan g\u00fcnahtan hakl\u0131 \u00e7\u0131kar” (Romal\u0131lar 6: 7); Aptalca! \u00d6nce sen \u00f6lmedik\u00e7e ekti\u011fin \u015fey h\u0131zland\u0131r\u0131lmaz \u201d(<\/strong>1Co 15:36).<\/p>\n Mesih g\u00fcnahk\u00e2rlar i\u00e7in – adaletsizler i\u00e7in – \u00f6ld\u00fc, ancak Mesih’in etini yemeyen ve Mesih’in kan\u0131n\u0131 i\u00e7meyen ki\u015finin kendi i\u00e7inde ya\u015fam\u0131 olmayacak, yani insan\u0131n Mesih’in \u00f6l\u00fcm\u00fcne i\u015ftirak etmesi esast\u0131r.<\/p>\n \u00a0\u201cMesih ayr\u0131ca bizi Tanr\u0131’ya g\u00f6t\u00fcrmek i\u00e7in g\u00fcnahlardan, adil olmayanlardan da bir kez ac\u0131 \u00e7ekti; ger\u00e7ekten de bedeni utand\u0131rd\u0131, ama Ruh taraf\u0131ndan h\u0131zland\u0131r\u0131ld\u0131 \u201d(<\/strong>1Pe 3:18);<\/p>\n “Bu nedenle \u0130sa onlara dedi: Do\u011frusu, size diyorum ki, insano\u011flunun etini yemeden ve onun kan\u0131n\u0131 i\u00e7mezseniz, kendinizde ya\u015fam olmayacak”<\/strong> (Yuhanna 6:53).<\/p>\n Mesih’in etini yemek ve kan\u0131n\u0131 i\u00e7mek, O’na inanmakla ayn\u0131 \u015feydir (Yuhanna 6:35, 47). Mesih’e inanmak, O’nunla \u00e7arm\u0131ha gerilmekle ayn\u0131 \u015feydir.<\/p>\n \u0130nanan herkes O’nun yan\u0131na g\u00f6m\u00fcl\u00fcr ve g\u00fcnah i\u00e7in ya\u015famay\u0131 b\u0131rak\u0131r ve Tanr\u0131 i\u00e7in ya\u015famaya ba\u015flar \u201cBen zaten Mesih ile \u00e7arm\u0131ha gerildim; ve art\u0131k ya\u015f\u0131yorum, ama Mesih i\u00e7imde ya\u015f\u0131yor; ve \u015fimdi bedende ya\u015fad\u0131\u011f\u0131m hayat, beni seven ve benim i\u00e7in kendini feda eden Tanr\u0131 O\u011flu’nun iman\u0131nda ya\u015f\u0131yorum \u201d(<\/strong>Galatyal\u0131lar 2:20; Rom. 6: 4).<\/p>\n Mesih’e inanan adam, Adem’in su\u00e7u nedeniyle \u00f6l\u00fcmden su\u00e7lu oldu\u011funu kabul eder.<\/p>\n Tanr\u0131’n\u0131n tam konu\u015ftu\u011funda oldu\u011funu ve Adamdem’in soyundan gelenleri su\u00e7lu olarak yarg\u0131lad\u0131\u011f\u0131nda saf oldu\u011funu a\u00e7\u0131k\u00e7a kabul eder (Ps 51: 4). Sadece Mesih’in \u00f6l\u00fcmden dirilerek yeni bir adam yaratma g\u00fcc\u00fcne sahip oldu\u011funu, b\u00f6ylece O’nunla g\u00f6m\u00fclen ki\u015finin yeni bir canl\u0131y\u0131 diriltece\u011fini kabul eder.<\/p>\n <\/p>\n Gerek\u00e7elendirmeyi anlaman\u0131n son ad\u0131m\u0131, yeni do\u011fumdan ger\u00e7ek adalet ve kutsall\u0131kta yarat\u0131lm\u0131\u015f yeni bir yarat\u0131k geldi\u011fini anlamakt\u0131r. \u201c\u00d6yleyse, e\u011fer biri Mesih’te ise, yeni bir yarat\u0131kt\u0131r; eski \u015feyler gitti; bak\u0131n, her \u015fey yeni oldu \u201d<\/strong>(2Co 5:17; Efes 4:24).<\/p>\n Bu yeni yarat\u0131k do\u011fru ilan edildi \u00e7\u00fcnk\u00fc Tanr\u0131 onu etkili bir \u015fekilde yeniden adil ve O’nun \u00f6n\u00fcnde su\u00e7suz yaratt\u0131.<\/p>\n Mesih’e iman eden adam, ilahi do\u011fan\u0131n yeni bir par\u00e7as\u0131 olarak yarat\u0131ld\u0131 (2 Pet. 1: 4), \u00e7\u00fcnk\u00fc ya\u015fl\u0131 adam \u00e7arm\u0131ha gerildi ve g\u00fcnaha ait beden yok edildi.<\/p>\n \u0130nsan, \u00f6l\u00fcm\u00fcne benzer \u015fekilde Mesih’le birlikte g\u00f6m\u00fcld\u00fckten sonra, “Bunu bilerek, ya\u015fl\u0131 adam\u0131m\u0131z\u0131n onunla \u00e7arm\u0131ha gerildi\u011fini, b\u00f6ylece g\u00fcnah\u0131n bedeni geri al\u0131nabilsin ki art\u0131k g\u00fcnaha hizmet etmeyelim”<\/strong> (Rom 6: 6).<\/p>\n M\u00fcjde arac\u0131l\u0131\u011f\u0131yla Tanr\u0131 sadece insan\u0131 do\u011fru ilan etmekle kalmaz, ayn\u0131 zamanda yeni, esasen do\u011fru insan\u0131 da yarat\u0131r. Dr. Scofield’\u0131n iddia etti\u011finin aksine, Tanr\u0131 yaln\u0131zca g\u00fcnahkar\u0131 do\u011fru ilan eder, ancak onu do\u011fru yapmaz.<\/p>\n Mukaddes Kitap, Tanr\u0131’n\u0131n yeni insan\u0131 ger\u00e7ek adalet ve kutsall\u0131kta yaratt\u0131\u011f\u0131n\u0131 belirtir (Efes 4:24), bu nedenle, Aklama, Tanr\u0131’n\u0131n yarat\u0131c\u0131 bir eyleminden gelir, b\u00f6ylece yeni insan ilahi do\u011fan\u0131n bir kat\u0131l\u0131mc\u0131s\u0131 olarak yarat\u0131l\u0131r. \u0130ncil’deki gerek\u00e7elendirme, m\u00fcjdenin (inan\u00e7) ger\u00e7e\u011fi arac\u0131l\u0131\u011f\u0131yla yeniden yarat\u0131lanlar\u0131n durumuna at\u0131fta bulunur: su\u00e7luluktan veya k\u0131namadan uzak.<\/p>\n Mesih’te olanlar i\u00e7in hi\u00e7bir mahkumiyet yoktur. Neden k\u0131nama yok? Cevap, insan\u0131n ‘Mesih’te oldu\u011fu’ ger\u00e7e\u011finde yatmaktad\u0131r, \u00e7\u00fcnk\u00fc Mesih’te bulunanlar yeni yarat\u0131klard\u0131r “BU NEDENLE, Mesih \u0130sa’da olanlar, bedene g\u00f6re de\u011fil, Ruh’a g\u00f6re y\u00fcr\u00fcyenlere art\u0131k bir mahkumiyet yoktur”<\/strong> (Romal\u0131lar 8: 1);<\/p>\n \u00a0\u201c\u00d6yleyse, e\u011fer biri Mesih’te ise, yeni bir yarat\u0131kt\u0131r; eski \u015feyler gitti; bak\u0131n, her \u015fey yeni oldu \u201d(<\/strong>2Co 5:17).<\/p>\n Gerek\u00e7e, Mesih’te olanlar\u0131n yeni ko\u015fullar\u0131ndan kaynaklan\u0131yor, \u00e7\u00fcnk\u00fc Mesih’te olmak yeni bir yarat\u0131k olmakt\u0131r \u201cVe e\u011fer Mesih senin i\u00e7indeyse, beden asl\u0131nda g\u00fcnah y\u00fcz\u00fcnden \u00f6ld\u00fc, ama ruh, adalet. Ve e\u011fer \u0130sa’y\u0131 \u00f6l\u00fcmden dirilten Ruhu sizde oturursa, Mesih’i \u00f6l\u00fcmden dirilten ki\u015fi, sizde ya\u015fayan Ruhu sayesinde \u00f6l\u00fcml\u00fc bedenlerinizi de h\u0131zland\u0131racakt\u0131r \u201d(<\/strong>Rom. 8: 10-11).<\/p>\n El\u00e7i Pavlus’un sorusunu sorun: “\u00c7\u00fcnk\u00fc bizler Mesih’te aklanmak isteyen bizler de g\u00fcnahk\u00e2r olursak, Mesih g\u00fcnah\u0131n hizmet\u00e7isi midir? Hi\u00e7 de de\u011fil \u201d(<\/strong>Galatyal\u0131lar 2:17).<\/p>\n \u015eimdi Mesih bir do\u011fruluk bakan\u0131d\u0131r ve hi\u00e7bir \u015fekilde bir g\u00fcnah bakan\u0131d\u0131r, bu nedenle, Mesih taraf\u0131ndan aklan\u0131lan ki\u015fi g\u00fcnahk\u00e2r olarak g\u00f6r\u00fclmez, \u00e7\u00fcnk\u00fc g\u00fcnah i\u00e7in \u00f6lm\u00fc\u015ft\u00fcr “\u00c7\u00fcnk\u00fc \u00f6l\u00fc olan g\u00fcnahtan hakl\u0131 \u00e7\u0131kar” (Rom. 6: 7).<\/p>\n El\u00e7i Pavlus \u015funlar\u0131 s\u00f6yledi\u011finde: Onlar\u0131 aklayan Tanr\u0131’d\u0131r! “Tanr\u0131’n\u0131n se\u00e7ilmi\u015flerine kar\u015f\u0131 kim su\u00e7lamada bulunacak? Onlar\u0131 hakl\u0131 \u00e7\u0131karan Tanr\u0131’d\u0131r \u201d(<\/strong>Romal\u0131lar 8:33), bunun adli bir mesele olmad\u0131\u011f\u0131ndan olduk\u00e7a emindi, \u00e7\u00fcnk\u00fc bir mahkemede sadece ne oldu\u011funu a\u00e7\u0131kl\u0131yor, \u00e7\u00fcnk\u00fc yarg\u0131\u00e7lar\u0131n \u00f6n\u00fcne \u00e7\u0131kanlar\u0131n durumunu de\u011fi\u015ftirme yetkileri yok.<\/p>\n El\u00e7i Pavlus, ‘hakl\u0131 \u00e7\u0131karan Tanr\u0131’d\u0131r’ denildi\u011finde, Tanr\u0131’n\u0131n yeni bir insan yaratan g\u00fcc\u00fcne dikkat \u00e7eker. Tanr\u0131 insan\u0131 do\u011fru ilan eder, \u00e7\u00fcnk\u00fc yeni yarat\u0131lm\u0131\u015f olanlar\u0131 k\u0131nama yoktur. Tanr\u0131, ya\u015fl\u0131 adam\u0131n durumunu Mesih’e devretmedi, ama ya\u015fl\u0131 adam \u00e7arm\u0131ha gerildi ve geri al\u0131nd\u0131, \u00f6yle ki, Baba Tanr\u0131’n\u0131n y\u00fcceli\u011fi i\u00e7in Mesih’in yan\u0131nda oturan yeni yarat\u0131klar \u00f6l\u00fclerden ortaya \u00e7\u0131kt\u0131 ve onlara hi\u00e7bir k\u0131nama bask\u0131s\u0131 yapmad\u0131.<\/p>\n Hristiyanlar, \u0130ncil’deki g\u00fc\u00e7 taraf\u0131ndan do\u011fru k\u0131l\u0131nd\u0131klar\u0131 i\u00e7in (dikaio\u00f5) do\u011fru ilan edilirler, \u00e7\u00fcnk\u00fc insan Mesih’in bedenine kat\u0131l\u0131r, \u00e7\u00fcnk\u00fc o kutsal, su\u00e7suz ve su\u00e7suz olarak Mesih’le birlikte \u00f6ld\u00fc ve yeniden dirildi. bedeni \u00f6l\u00fcmle size kutsal, su\u00e7suz ve su\u00e7suz “ondan \u00f6nce”<\/strong> sunmakt\u0131r (Kol 1:22; Efes 2: 6; S\u00fctun 3: 1).<\/p>\n Pavlus, “Zaten \u00f6ld\u00fc\u011f\u00fcn\u00fcz ve hayat\u0131n\u0131z Tanr\u0131’da Mesih ile gizli oldu\u011fu i\u00e7in” dedi\u011finde (S\u00fctun 3: 3)<\/strong>, bu, Hristiyan’\u0131n g\u00fcnahtan, yani g\u00fcnahtan \u00f6l\u00fc olarak hakl\u0131 oldu\u011fu anlam\u0131na gelir (Romal\u0131lar 6: 1 – 11) ve ben Tanr\u0131 i\u00e7in ya\u015f\u0131yorum \u201cBu y\u00fczden \u00f6l\u00fcmde vaftiz edilerek onunla birlikte g\u00f6m\u00fcld\u00fck; B\u00f6ylece, Mesih, Baba’n\u0131n g\u00f6rkemiyle \u00f6l\u00fcmden dirildi\u011fi gibi, biz de ya\u015fam\u0131n yenili\u011finde y\u00fcr\u00fcyebiliriz \u201d (<\/strong>Romal\u0131lar 6: 4).<\/p>\n \u0130sa, insanl\u0131\u011f\u0131n g\u00fcnah\u0131 y\u00fcz\u00fcnden \u00f6lmek \u00fczere Tanr\u0131 taraf\u0131ndan teslim edildi, \u00e7\u00fcnk\u00fc insanlar\u0131n Tanr\u0131 i\u00e7in ya\u015famak i\u00e7in g\u00fcnah i\u00e7in \u00f6lmesi gerekiyordu. \u0130sa Mesih’in aya\u011fa kalkmas\u0131n\u0131n nedeni budur, b\u00f6ylece O’nunla birlikte y\u00fckselenler do\u011fru ilan edilsin. \u00d6lmeden dirili\u015f yoktur, dirili\u015f olmadan “G\u00fcnahlar\u0131m\u0131z i\u00e7in teslim edilen ve gerek\u00e7emiz i\u00e7in y\u00fckselen”<\/strong> (Romal\u0131lar 4:25) hi\u00e7bir hakl\u0131 g\u00f6sterilemez.<\/p>\n","protected":false},"excerpt":{"rendered":" Gerek\u00e7e, adli olmayan insan\u0131 sanki adilmi\u015f gibi affetti\u011fi, muaf tuttu\u011fu ya da muamele etti\u011fi ne adli ne de yarg\u0131sal bir Tanr\u0131 eylemidir. \u015eimdi, e\u011fer Tanr\u0131 bir adaletsizli\u011fe adilmi\u015f gibi davran\u0131rsa,<\/p>\n","protected":false},"author":1,"featured_media":30,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[11,25],"class_list":["post-28","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sem-categoria","tag-gerekce","tag-nedir"],"_links":{"self":[{"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/posts\/28","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/comments?post=28"}],"version-history":[{"count":0,"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/posts\/28\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/media\/30"}],"wp:attachment":[{"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/media?parent=28"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/categories?post=28"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/estudosbiblicos.org\/tr\/wp-json\/wp\/v2\/tags?post=28"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Adem’de K\u0131nama<\/strong><\/span><\/h2>\n
Adil yarg\u0131\u00e7<\/strong><\/span><\/h2>\n
Mesih’teki Yeni Adam<\/strong><\/span><\/h2>\n